Chinese
甚深引导极喜悦，此乃自他利行法，略书撮要之义耳。名为妙吉祥功德智慧贤之赞修法之修法品目竟。 妙金刚之修法。 嗡 索斯帝！ 诸佛之智慧 knowledge，集摄妙金刚之中，恭敬顶礼彼之修法，圣妙口诀而宣说。皈依发心与四无量心先行，以空性（梵文天城体：śūnyatā，梵文罗马拟音：shunyata，汉语字面意思：空性）而修空。于空性之中，于主尊之方位及其前方，由邦字（藏文：པཾ，梵文天城体：paṃ，梵文罗马拟音：pam，汉语字面意思：邦）化生莲花，和阿字（藏文：ཨ，梵文天城体：a，梵文罗马拟音：a，汉语字面意思：阿）化生月轮各一。主尊之座垫莲月之上，由桑字（藏文：སཾ，梵文天城体：saṃ，梵文罗马拟音：sam，汉语字面意思：桑）化生蓝色之狮子，头朝向右方且面孔朝上，鬃毛红黄色散开，以卧姿而安住之上。莲花日轮上，有地字（藏文：དྷཱིཿ，梵文天城体：dhīḥ，梵文罗马拟音：dhīḥ，汉语字面意思：地）古古如色之少年形相。座垫前方之上，有舍字（藏文：ཧྲཱིཿ，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍）蓝色之种子字，彼二完全转变之后，自身即成尊者妙音，身色如朱红色之聚，双手结说法印，拇指与食指之间生出乌巴拉花之树，于双耳左右之正前方绽放，右边有宝剑，左边有经函。具足十六岁之妙龄，头有五髻，双足以国王游戏之姿势安住于狮子之上。以绸缎和珍宝之饰品一切庄严，具有寂静、微笑和妩媚之姿态。前方有圣母妙音天女，身色如蓝宝石般蓝色，具足天女之仪容，双足以半跏趺坐而安住。以女性幻化之傲慢而挺立，其他一切特征皆与父尊相同。二者之额间有嗡字（藏文：ཨོཾ，梵文天城体：oṃ，梵文罗马拟音：om，汉语字面意思：嗡），喉间有阿字（藏文：ཨཱཿ，梵文天城体：āḥ，梵文罗马拟音：ah，汉语字面意思：阿），心间有吽字（藏文：ཧཱུཾ，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽）。智慧萨埵和灌顶之神班杂萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：vajrasamājaḥ，梵文罗马拟音：vajrasamajah，汉语字面意思：金刚萨玛扎），扎 吽 邦 霍（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：jaḥ hūṃ vaṃ hoḥ，梵文罗马拟音：jah hum vam hoh，汉语字面意思：扎 吽 邦 霍）。嗡 班扎日 巴瓦 阿比钦扎 吽（藏文：ཨོཾ་བཛྲི་བྷ་ཝ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ，梵文天城体：oṃ vajrībhava abhiṣiñca hūṃ，梵文罗马拟音：om vajribhava abhishinca hum，汉语字面意思：嗡 金刚 成为 灌顶 吽）。父母二者皆以不动佛为头饰。明观念诵之对境，嗡 舍 地 玛 麦 德 巴 萨 瓦 萨 斯帝（藏文：ཨོཾ་ཧྲཱིཿདྷཱི་མ་མེ་ཏི་པ་སྭ་ར་སྭ་སྟི，梵文罗马拟音：oṃ hrīḥ dhī ma meti pa svara svasti）。曼殊室利 穆 舍（藏文：མཉྫུ་ཤྲཱི་མུཾ་ཧྲཱིཿ，梵文罗马拟音：mañjuśrī muṃ hrīḥ）。般若瓦达尼 舍 地 梭哈（藏文：པྲཛྙཱ་ཝརྡྷ་ནི་ཧྲཱིཿདྷཱིཿསྭཱཧཱ，梵文罗马拟音：prajñāvardhani hrīḥ dhīḥ svāhā）。如是尽力念诵。结尾时将本尊观想融入不明显，并回向善根。于座间，对妙吉祥之身像，尽力供养赞颂。下文
English
Profound Guidance, Great Joy. This explains how to benefit oneself and others. It is written as a summary of the essential points. This concludes the section on the practice method known as the "Praise and Practice of Manjushri, Virtuous Qualities, Wisdom, and Excellence." The Practice Method of the Gentle Vajra. Oṃ Svasti! All the wisdom and knowledge of the Victorious Ones are gathered into the Gentle Vajra. With reverence, I prostrate and explain its practice method, the sacred instructions. First, generate refuge, bodhicitta, and the four immeasurables. Meditate on emptiness with shunyata. From within emptiness, in the location of the main deity and in front of it, from Paṃ arises a lotus and from A arises a lunar disc, one each. On top of the lotus and moon seat of the main deity, from Saṃ arises a blue lion with its head turned to the right and its face looking upwards, its red-yellow mane flowing freely, resting in a reclining posture. On top of the lotus and sun, is the syllable Dhīḥ, the color of young saffron. On top of the seat in front, is the blue seed syllable Hrīḥ. From the complete transformation of these two, one becomes oneself, the venerable Manjushri, with a body the color of vermilion, the two hands making the gesture of teaching the Dharma, from between the thumb and forefinger arises a stem of utpala flowers, blooming directly to the left and right of the ears, the right one holding a sword and the left one holding a book. Endowed with the youth of sixteen years, with five tufts of hair on the head, the two feet resting on the lion in the posture of royal ease. Adorned with all the ornaments of silk and jewels, possessing a peaceful, smiling, and graceful demeanor. In front is the noble Saraswati, her body the color of blue like an Indranila jewel, completely possessing the form of a goddess, her feet resting in a half-lotus posture. Standing with the pride of a woman's illusion, all other characteristics being the same as the father. On the foreheads of both are Oṃ, on the throats are Āḥ, and on the hearts are Hūṃ. Wisdom being and empowerment deity Vajrasamājaḥ Jaḥ Hūṃ Vaṃ Hoḥ. Oṃ Vajrībhava Abhiṣiñca Hūṃ. Both father and mother are crowned with Akshobhya. Clearly establish the object of recitation, Oṃ Hrīḥ Dhī Ma Meti Pa Svara Svasti. Mañjuśrī Muṃ Hrīḥ Prajñāvardhani Hrīḥ Dhīḥ Svāhā. Recite as much as possible. At the end, dissolve the deity into non-objectification and dedicate the merit. During breaks, make offerings and praises to the image of Manjushri as much as possible. Below
Chinese
也如土供一般供朵玛。念诵一遍后，作为修法物修持勇士丸，即用白茅根、麝香、朱砂三种，白芥子、檀香、沉香，白茅香、沉香、菖蒲三种，甜木、秦艽、诃子。收集十二勇士的成分，磨细后与蜂蜜和红牛的牛奶混合制成丸。如上所述，在白色的布上用秦艽和自生图案画上男相轮，从上面盖住。在红色的布上用贝拉和姜黄画上女相轮，铺在下面。两个都画八瓣或八叶，三重外轮。在外轮上写上阿 আলি（藏文，梵文天城体，梵文罗马拟音，Āli，阿黎，元音） 嘎लि（藏文，梵文天城体，梵文罗马拟音，Kāli，嘎黎，辅音） 耶达等。不生起而修持丸药妙音天女。用嗡 雅曼达嘎 吽（藏文，梵文天城体，梵文罗马拟音，Oṃ Yamāntaka Hūṃ，嗡，阎魔敌，吽）来守护障碍。此灌顶的实践方法是：在四方形坛城的中央画上八瓣莲花，莲心为红色和黄色。在那里放置装饰华丽的宝瓶。东方放置文殊菩萨的擦擦，南方放置勇士丸，西方放置名号赞，北方放置宝剑。前方陈设供品朵玛。如前进行自生本尊，供养加持与共同仪轨相同。前方生起，进行清扫净化。从空性中，从བྷྲཱུཾ་（藏文，梵文天城体，梵文罗马拟音，bhrūṃ，种子字）中，在宽广的宝瓶中央，从པཾ་（藏文，梵文天城体，梵文罗马拟音，paṃ，种子字）中生出莲花，直至头饰，如自生本尊般绘制身像，从དྷཱིཿ（藏文，梵文天城体，梵文罗马拟音，dhīḥ，种子字）中生出具足面容和手印的妙音天女。丸药从ཧྲཱིཿ（藏文，梵文天城体，梵文罗马拟音，hrīḥ，种子字）中生出，妙音天女手持经书，其中显现阿 আলি（藏文，梵文天城体，梵文罗马拟音，Āli，阿黎，元音） 嘎लि（藏文，梵文天城体，梵文罗马拟音，Kāli，嘎黎，辅音）的名号赞经函。宝剑从དྷཱིཿ（藏文，梵文天城体，梵文罗马拟音，dhīḥ，种子字）中生出，成为手持的智慧火焰。用饮水等供品供养，用“拥有青春的身躯”等偈颂赞颂。观想前方的一切所依物，尽力念诵。清扫净化朵玛，从ཨ་（藏文，梵文天城体，梵文罗马拟音，a，种子字）中生出的嘎巴拉碗中，朵玛由五肉五甘露融化而成的甘露海。念诵嗡 阿 吽 哈哈 舍（藏文，梵文天城体，梵文罗马拟音，Oṃ Āḥ Hūṃ Ha Ho Hrīḥ，嗡 阿 吽 哈哈 舍）七遍加持。在心咒的末尾加上阿嘎罗，供养三次。祈祷供养赞颂，祈求所愿。弟子献上坛城，祈请金刚持等，七支供与共同仪轨相同。身灌顶时，身生起和融入与共同仪轨相同。之后，“诸佛加持的，良善珍贵的宝瓶，加持为妙音天女。”
English
Also offer the torma like the earth offering. After completing one recitation, prepare the hero pills as a means of accomplishment, using three ingredients: white mugwort, musk, and cinnabar; white mustard seeds, sandalwood, and agarwood; three types of mugwort incense, agarwood, and calamus; sweet wood, Qin Jiao, and Terminalia chebula. Collect the ingredients of the twelve heroes, grind them finely, and mix them with honey and red cow's milk to make pills. As mentioned above, draw a male aspect wheel with Qin Jiao and self-generated patterns on a white cloth and cover it from above. Draw a female aspect wheel with Bela and turmeric on a red cloth and place it underneath. Both should have eight ribs or eight petals, and a triple outer circle. Write Āli আলি (Tibetan, Devanagari, Romanized Sanskrit, Āli, Vowel) and Kāli कालि (Tibetan, Devanagari, Romanized Sanskrit, Kāli, Consonant) Yeda etc. on the outer circle. Practice the pills Saraswati without generating. Protect against obstacles with Oṃ Yamāntaka Hūṃ ཨོཾ་ཡ་མཱནྟ་ཀ་ཧཱུཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Oṃ Yamāntaka Hūṃ, Om, Yamantaka, Hum). The practice method of this empowerment is: in the center of a square mandala, draw an eight-petaled lotus with a red and yellow lotus heart. Place a decorated vase there. Place a Tsa Tsa of Manjushri in the east, hero pills in the south, the Praise of Names in the west, and swords in the north. Arrange the offering torma in front. Perform self-generation as before, and the offering and blessing are the same as the common ritual. Generate in front, and perform cleansing and purification. From emptiness, from bhrūṃ भ್ರूं (Tibetan, Devanagari, Romanized Sanskrit, bhrūṃ, seed syllable), in the center of a wide vase, from paṃ पं (Tibetan, Devanagari, Romanized Sanskrit, paṃ, seed syllable) a lotus arises, up to the headdress, draw the body like the self-generated deity, from dhīḥ धीः (Tibetan, Devanagari, Romanized Sanskrit, dhīḥ, seed syllable) Saraswati arises with complete face and hand gestures. The pills arise from hrīḥ ह्रीः (Tibetan, Devanagari, Romanized Sanskrit, hrīḥ, seed syllable), Saraswati holding a scripture, in which the Praise of Names scripture containing Āli আলি (Tibetan, Devanagari, Romanized Sanskrit, Āli, Vowel) and Kāli कालि (Tibetan, Devanagari, Romanized Sanskrit, Kāli, Consonant) appears. The sword arises from dhīḥ धीः (Tibetan, Devanagari, Romanized Sanskrit, dhīḥ, seed syllable), becoming the hand-held flame of wisdom. Offer with drinking water and other offerings, and praise with verses such as "Possessing a youthful body." Contemplate all the supports in front and recite as much as possible. Cleanse and purify the torma, from a अ (Tibetan, Devanagari, Romanized Sanskrit, a, seed syllable) arising from the Kapala bowl, the torma becomes an ocean of nectar made from the melting of the five meats and five nectars. Bless by reciting Oṃ Āḥ Hūṃ Ha Ho Hrīḥ ཨོཾ་ཨཱཿཧཱུཾ་ཧ་ཧོ་ཧྲཱིཿ (Tibetan, Devanagari, Romanized Sanskrit, Oṃ Āḥ Hūṃ Ha Ho Hrīḥ, Om Ah Hum Ha Ho Hrih) seven times. Add Akarō at the end of the heart mantra and offer three times. Pray for offerings and praises, and request wishes. The disciple offers the mandala, and requests Vajradhara etc., the seven-branch offering is the same as the common ritual. For the body empowerment, the body generation and absorption are the same as the common ritual. Then, "The vase blessed by all the Buddhas, this virtuous and precious vase, bless as Saraswati."
Chinese
以流动之水作灌顶。在心要的末尾加上“阿毗ಷིཉྩ（藏文，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶）”而作水灌顶。将察卡里置于头顶。第一句和第三句相同，第二句为“形貌端严此圣身”，第四句为“以毗卢遮那身作灌顶”，改变念诵词句，而咒语相同。是身之随许。同样地，给予丸药，是混合了十二勇士之精华。念诵“妙音天女”和“宝生功德作灌顶”，改变念诵词句。是功德之随许。给予经书，念诵“一切续部之主尊，阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）里嘎（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）里（藏文，梵文天城体：ल，梵文罗马拟音：li，汉语字面意思：里）”，改变念诵“无量语”之词句。此处给予与总的念诵传承相同，之后重复念诵二十一次。观想阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）里嘎（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）里（藏文，梵文天城体：ल，梵文罗马拟音：li，汉语字面意思：里）无量融入喉间。是语之随许。给予宝剑，念诵“此智慧宝剑锋利”，和“智慧萨埵”，改变念诵“手印心之灌顶”之词句。是意之随许。再次献曼扎并祈请。再次从上师和本尊的额头，放射出无量白色妙音天女，融入弟子的额头。同样地，从喉咙放射出红色，从心间放射出蓝色，从脐间放射出黄色，从密处放射出绿色。观想直至融入弟子的密处，给予所有这些观想，是事业之随许。之后的所有行为都与通常相同。如果想要稍微详细地进行显现证悟，则迎请会供田，进行顶礼供养七支供等。祈请返回等与通常相同。也向智慧尊和灌顶神献供，在增大的后面是增大的供赞，在念诵的后面也进行供赞是实修。殊胜稀有之修法，被赞叹为胜于一切且令人欢喜。从新旧文字之堆积中，撷取了开显意义之精要。这是圣者佛陀的心意，本尊之主，妙音语狮子之修法章节。 蒋扬， 丹巴， 克什米尔古雅巴， 衮衮父子， 喇嘛沃谢， 堪布沃热衮， 堪布释迦炯， 坚参扎西坚赞， 昆索巴贝， 昆。
English
Empowerment with flowing water. At the end of the essence, add "Abhiṣiñca (藏文，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶)" and perform the water empowerment. Place the Tsakali on the crown of the head. The first and third lines are the same, the second line is "This sacred body with excellent form," and the fourth line is "Empowerment with the body of Vairochana." Change the recitation, but the mantra is the same. This is the subsequent permission of the body. Similarly, give the pills, which are the essence mixed with the twelve heroes. Recite "Goddess Saraswati" and "Empowerment of Ratnasambhava's qualities." Change the recitation. This is the subsequent permission of qualities. Give the book, recite "The supreme lord of all tantras, Ā (藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿)li Kā (藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎)li (藏文，梵文天城体：ल，梵文罗马拟音：li，汉语字面意思：里)," and change the recitation of "immeasurable speech." Here, give the same as the general recitation transmission, and then repeat the recitation twenty-one times. Visualize Ā (藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿)li Kā (藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎)li (藏文，梵文天城体：ल，梵文罗马拟音：li，汉语字面意思：里) immeasurable dissolving into the throat. This is the subsequent permission of speech. Give the sword, recite "This sharp sword of wisdom," and "Wisdom Sattva," and change the recitation of "hand symbol heart empowerment." This is the subsequent permission of mind. Again, offer the mandala and pray. Again, from the forehead of the teacher and the front generation, radiate immeasurable white Saraswati, dissolving into the forehead of the disciple. Similarly, radiate red from the throat, blue from the heart, yellow from the navel, and green from the secret place. Visualize until dissolving into the secret place of the disciple, giving all these visualizations, this is the subsequent permission of activity. All subsequent actions are the same as usual. If you want to slightly elaborate on the manifestation of realization, then invite the assembly field, perform prostrations, offerings, the seven-branch offering, etc. The request to return is the same as usual. Also offer to the wisdom deity and the empowerment deity, after the increase is the increased offering and praise, and after the recitation, it is also the practice to perform offerings and praises. The supreme and wonderful method of accomplishment is praised as being superior to all and pleasing. From the accumulation of old and new texts, the essence of revealing meaning has been extracted. This is the mind of the Holy Buddha, the lord of the deity, the chapter on the method of accomplishment of Manjushri Simhanada. Jamyang, Dampa, Kashmiri Guhyaba, Clan Gom Yabse, Lama Odshe, Abbot Odzer Gon, Abbot Shakya Zhon, Chennga Tashi Gyaltsen, Khon Sodpa Pel, Khon.